The young Greek lady, daughter of a rich banker and the latest favourite of society, looks exactly like one of those dancers who in the chorus of a ballet at once historical and aesthetic symbolise in flesh and blood the art of Hellas; and yet in the theatre the setting makes these images somehow trite; the spectacle, on the other hand, to which the entry into a drawing-room of a Turkish lady or a Jewish gentleman admits us, by animating their features makes them appear stranger still, as if they really were creatures evoked by the effort of a medium. It is the soul (or rather the pygmy thing to which⁠—up to the present, at any rate⁠—the soul is reduced in this sort of materialisation), it is the soul of which we have caught glimpses hitherto in museums alone, the soul of the ancient Greeks, of the ancient Hebrews, torn from a life at once insignificant and transcendental, which seems to be enacting before our eyes this disconcerting pantomime. In the young Greek lady who is leaving the room what we seek in vain to embrace is the figure admired long ago on the side of a vase. I felt that if I had in the light of